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Hashem, we perform this ritual year after year and will, B’Ezras Hashem, the Tekios blown during Musaf? Perhaps in line with the concept of Zerizim
continue to do so in good health, B’Arichus Yomim V’Shanim, for many years Makdimin L’Mitzvos – encouragement of alacrity in performing the mitzvos
to come. How is it possible that the Satan still can be “confused” by an act that – we should be blowing Tekios, with their accompanying Brachos, during
we repeat year after year? Shacharis instead of Musaf. The Gemorah answers that this was changed due
to a Gezeirah – a decree at the time. The Aruch Hashulchan explains that the
The Gemorah in Rosh Hashana also refers to this concept of confusing the original thought to blow the Shofar earlier in the day during Shacharis to
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Satan. Rabi Yitzchak asks: Why do we blow the shofar? The Gemorah answers, fulfill the component of Zerizim Makdimin L’Mitzvos created a problem with
what question is that – Rachmana Amar Tiku – the Torah says to blow the the surrounding nations, which, fearing a rebellion, were alarmed at the call
Shofar. The Gemorah continues to analyze the question, until it finally of the Shofar. Chazal, understanding the danger, moved the Tekios to Musaf,
determines the true inquiry of Rabi Yitzchak: Why do we blow the Shofar a time when the surrounding nations would recognize it as a part our Tefillos,
twice, once, Meyushav – before we daven Shemonei Esrei, and a second time, not a call to action. While this accomplished what was intended, it removed
Meumad – during a portion of Shemonei Esrei. Answers the Gemorah: Kdei the zeal that we encourage to be present in our performance of the Mitzvos.
Learveiv Hasatan – in order to confuse the Satan.
To counter, Chazal placed the Tekios Meyushav – the first set of Tekios – prior
One can see why we might try to confuse the Satan prior to Rosh Hashana. If to Musaf to display our enthusiasm and desire to perform the Mitzvah of
the Satan misses Rosh Hashana, we will escape his accusations. But on Rosh Tekias Shofar. When the Satan hears the Shofar and sees this enthusiasm and
Hashana itself, we are standing before Hakadosh Boruch Hu – Melech Malchei Chibuv Hamitzvos, he loses his ability to accuse and is silenced by our love for
Hamelachim – with the opportunity to plead our case. Why waste even a Mitzvos.
second of our precious time before Hashem trying to trick the Satan?
If we allow this thought of the Aruch Hashulchan to settle, we can finally bring
Tosfos explains that the purpose of blowing the Shofar twice is truly to confuse this idea full circle.
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the Satan. When the Satan hears the Shofar and then hears the second set of The Meforshim comment on the uniqueness of the Torah’s wording with regard
Shofar blasts, he believes that these Tekios are the final blasts of the final to the Korbanos of Rosh Hashana. Instead of the more common wording of
redemption, signaling the coming of the Geulah and the end of the Satan’s Vehekravtem Olah – and you will bring close an Olah offering, the Torah
role and ability to accuse. Rashi , in his commentary on the Gemorah, offers chooses by Rosh Hashana, Va’asisem Olah – you will make yourselves an Olah
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a different approach. When the Satan sees the Chibuv Hamitzvos – love and offering. The implication is that, on Rosh Hashana, we do not bring what we
endearment for the Mitzvos – demonstrated by the Shofar being blown twice, have to offer to the table. Rather, we bring ourselves, along with an intent and
he loses his resolve to accuse and prosecute. While both Rashi and Tosfos offer desire to look within ourselves, to change and improve what we can offer of
valid suggestions for the message, it remains unclear why we would focus ourselves.
so much on the Satan at a time when we would be better served to focus on
ourselves. By applying this concept, we begin to see a connecting thread. The element of
Chibuv Hamitzvos is always special, but on Rosh Hashana, it is being applied
The Aruch Hashulchan was similarly bothered, specifically with regard to specifically. We are not satisfied to sit back and wait. We are eager to perform,
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Rashi’s commentary, and raises another question in the matter: Why are
to show the better selves that we can be. Thus, the Aruch HaShulchan’s implied
4 :זט – .זט הנשה שאר understanding from Rashi is that we are not focused on merely tripping up the
5 בברעל ידכ ה"ד :זט הנשה שאר ןטשה תא Satan; rather, we are focused on bettering ourselves, and we show this through
6 בברעל ידכ ה"ד :זט הנשה שאר
7 ה - ג : הפקת 8 ב:טכ רבדמב

A Agudah Achas
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